CHAPTER - 6
RUDYARD KIPLING'S KI£: THE TRANSITION TEXT
Rudyard
Literature,
Indian
Kipling's
is
in
a "transition text" in the genre
writing.
Orientalist
Kijn (1901), a classic
of
Kim marks a departure from the
tales of Meadows
English
Anglo-
Romantic
Taylor, Walter Scott and
Diver
whose L i1amani. chronologically speaking, is
text.
Kim also anticipates E.M. Forster and Paul
a
Maud
later
Scott
by
its subtly interrogative subtext which picks flaws in the Raj
enterprise.
Kim
"oppositional"
this
chapter
is
an
interesting
study
because
text - subtext structure.
analyses
Kim
as the
of
this
The first part
playground
of
of
myriad
relationships embedded in an Imperialist text. The concluding
part unravels the oppositional subtext of Kim.
I
Kim
Irish
when
opium
mixes
is Kimball 0' Hara, the son of Annie Shott and
soldier Kimball 0' Hara.
he is very young.
soon after.
freely
with
His mother dies
His father, a wastrel,
Kim grows up as a native in
the
natives,
speaks
fluently, being particularly adept at abuse.
169
the
of
an
cholera
succumbs
to
Lahore.
He
vernacular
Kim's
Ali,
closest friend and a father - figure
is
Mahbub
a Pathan horse - dealer who doubles as a spy.
Ali's
informer
remuneration
and messenger - boy.
h
In turn
- "as much as eight annas ..."
e
is
and
"beautiful
all
(25).
Kim also enjoys some sort of protection under Ali.
venerable
befriends Kim.
with
the
persuades
old Tibetan Lama arrives
Kim holds the Lama in awe.
Lama and has fun at the old
in
is
given
meals
A
hot from the cookshop at the head of
Kim
the
serai"
Lahore
and
Even so, he jests
man's
expense.
his friends in Lahore to provide food and
Kim
shelter
to the Lama.
The
which
old
Lama searches for a mythical "River of the
"washes away all taint and speckle of sin" (16).
The
Lama intends to travel through India till he finds
this
River which would free him from the "Wheel of Life".
finds the Lama intriguing is
He
Arrow"
accepts
Kim who
rather sceptical of the
the role of a "chela" [disciple]
to
quest.
the
Lama.
With his enthusiasm for new experiences Kim sets out with the
Lama
the
on his quest.
River.
As
The Lama believes Kim would lead him
J.M.S. Tompkins points out
in
The
Rudvard Kip 1jno (1959), Kim is based on this theme of
quest:
that
of the Lama for his River and of
Becoming and identity (21-24).
170
Kim
f)rt
to
of
double
for
his
Kim's personal quest is for an identity which he thinks
was
vouchsafed
by his father.
His father had
left
him
a
parchment with the Regiment's (to which Kimball 0' Hars (Sr.)
belonged) clearance certificate.
the
Colonel
Bull
on
He had boasted that one day
of his Regiment with its insignia of
a
green field" would come
for
Kim.
the
This
"Red
boast
assumes prophetic status for Kim: "Perhaps they will make
a King"
(24).
He hopes to conduct his personal search
me
along
with the Lama.
Mahbub
English
Ali entrusts Kim with a secret message
officer, Col. Creighton.
Lurgan,
runs
a
for
Creighton, along with
British spy network
which
operates
various fronts like the "Ethnological Survey" and an
shop.
to
one
under
antique
This espionage activity has two main objectives:
watch
an
to
potential trouble makers among the Indian princes, and
thwart
network
any Russian movement into
British
India.
is nicknamed "The Great Game", which is a
This
misnomer,
for it is "played" in real earnest.
The
Lama
and Kim traverse numerous places
along
Grand Trunk Road. Fellow travellers who venerate the Lama
a
holyman frequently provide food, shelter,
and
the
as
information
about the River's possible locations.
A
chance encounter brings Kim into contact with
171
his
father's
Bennett
Regiment.
The chaplain Father Victor
and
decide that Kim cannot remain native any longer.
should be properly educated in an English school.
inclination to be
The
Arthur
Kim has no
disciplined and wants to follow the
chaplain and the Lama overrule Kim's wishes.
fund Kim's education so that he
He
Lama.
The
may
Lama
promises
to
become
a
"Sahib".
The Englishman hopes to utilise Kim's "nativity" to
turn him into a spy.
Kim is admitted into St. Xavier's school while the Lama
proceeds
Lama.
on his quest.
Kim
Lucknow.
During holidays Kim goes out to
finishes his schooling at St.
Creighton
Xavier's
recruits him as a spy and
and
Hurree
the
at
Babu
instructs him in the intricacies of the "Great Game".
Kim utilises his travels with the Lama to spy on events
and people.
up
and
The Game traverses the Gangetic plains and moves
into the Himalayas.
his
secret
French
There they encounter
companion.
Kim
an
Englishman
surreptitiously
maps and incriminating documents from the
extracts
two.
The
papers reveal that a few Indian princes are plotting with the
Russians against the British.
Kim's work fetches him acclaim
and he is now a full fledged spy, and a Sahib.
The Lama realises his delusion in searching for Nirvana
and
the
River.
After a near tragic death in a
172
river,
the
Lama realises that his salvation lay in preparing and helping
his
fellowmen toward salvation.
He abandons his search
and
proposes to spend his days in the welfare of others.
II
J.M.S.
novel
boy
Tompkins has called Kim a "nakedly
picaresque"
(25). Kim is a bi ldungsroman, tracing the growth of
into a Man. Ki m contains all the elements of
too.
Following
Scripture
death,
from
a
Romance
The
Secular
(1976), these elements of the Romance are
discernable
parents,
Northrop Frye's criteria
in
Kim: mysterious
birth,
pirates (in this case, spies),
easily
prophecies,
foiter
confrontation
and recognition at the end. Kim's birth
is
with
undated.
His parents are both dead, and his foster parents are
like
people
Mahbub Ali and Lurgan. There is a prophecy, as we
already
a
noted, of his destiny. He mingles with spies,
have
faces
death and finally emerges triumphant, donning the identity of
a
Sahib.
Relationships
relationships
prominent
pointed
the
Being
image
in
"revolve"
the
novel revolve
around
Kim,
in the novel. As Francine
out in Rudvard Kipling: His
Lama,
the
around
Kim.
If
is
a
"Wheel"
E.
Krishna
Apprenticeship
Kim and the "Great Game" are all linked
(1988),
by
(for the Lama) and Becoming (for Kim) are both on
173
has
Kim.
the
Wheel
of
life
attainment
of
(Krishna:
his
166,
identity as
emphasis
Sahib
mine).
occurs
Kim's
through
his
interactions with others.
To understand Kim's "becoming"
need
numerous
to
look
at
the
characters
in
we
their
relationships with Kim.
The main relationship in the novel is that of the
and
Kim.
It not only forms, materially, the
bulk
Lama
of
the
narrative, but is also the pivot on which other relationships
turn .
Kim's first impression of the Lama is characteristic of
a child.
He beholds the Lama as a new object: "he is no
of
that l_ have ever seen" (11,
India
His
curiosity
emphasis
man
Kipling's).
articulates as his rapid questioning
of
the
Lama: "What is your caste? Where is your house? Have you come
far?"
(11).
Kim finds the Lama "entirely new
experiences".
precisely
He
thus
decides
to
to
"investigate
all
his
further,
as he would have investigated a new building or
a
strange festival in Lahore city" (19).
Soon,
figure.
itself
however, Kim finds the Lama a lovable*
Kim's
into
a
relationship with the
teacher-pupil
and
Lama
now
father-son
fatherly
transforms
bond.
Kim
provides food for the Lama, washes his feet, arranges shelter
and behaves as a dutiful son.
174
The
tries
of
Lama
regards Kim as a good disciple.
He
to instruct Kim in "the Way", the Buddhist
life.
The
Lama
attempts to wean
of
life.
Kim
is
Kim
philosophy
away
materialist
view
enthusiastic
about such a spiritualisation and
often
from
however
his
not
very
prefers
the
pleasures of the material world.
A
major turning point in their relationship
encounter with his father's Irish Regiment.
even
is
To Kim's
the Lama decides, along with Father Victor
Bennett,
Kim's
that he should be placed in a school.
horror
and
Arthur
The Lama
is
convinced that such an education is appropriate for Kim, whom
the
Lama
finally recognises as a "Sahib and the
sahib..." (103).
son
The Lama offers to pay the amount
of
a
required
for Kim's schooling.
This
Thus
far
more
of
mistakenly
that
it
do.
role
marks a shift in the roles of the Lama
the Lama has been Kim's teacher.
a
patron.
He believes that
he
Now
he
(the
assumed the role of K i m s teacher.
and
Kim.
becomes
Lama)
He
realises
a Sahib must be taught as a Sahib. He thinks: "So
is not seemly that he should do other than as the
He must go back to his own people" (103).
of
teacher
shifts temporarily but
Xavier's and the English education system.
175
then
Sahibs
With this the
crucially
The
had
to
St.
implications
of
this movement for Kim
and the other figures become
very
significant, as we shall see.
The
provides
Lama
is
for
Kim's
responsibility.
also a father figure to
education
he
Kim.
performs
When
a
filial
The Lama also acts as a protector or
father
to Kim on certain occasions. It is the venerable presence
the Lama that saves Kim from abuse and assault.
with
the
ticket
collector
is
he
of
The incident
illustrative.
Kim
has
deliberately bought tickets for a station other than the
one
to
The
which
collector
that
the Lama wants to go, in order to save
money.
prepares
is
to throw him out.
The Lama
alarmed
he was to lose his "chela" Cdisciple): "What - what
this? He must go to Benares.
chela..."
(3B).
He must come with me.
difference
restored
in
to
veneration
fare
themselves and allow
each other (37-40).
of
He is my
He appears so very helpless that the
passengers feel sorry for him and not for Kim.
the
Kim thus uses
the Lama for his own purposes.
pair
the
to
the
be
native
parades
himself as the Lama's "chela". He then obtains food and
material benefits.
other
They pay
Kim
is
He even grants "blessings" on the
such
Lama's
behalf.
The
Lama in turn adores Kim.
Inspite of his
CLama's)
obvious
frailty and need for
support he allows Kim to
school.
This is a purely paternalistic gesture on the Lama's
176
join
part.
Kim,
Lama.
is
for all his apparent frivolity, cares
the
Kim believes that the Lama needs his (Kim's) help.
anxious about the old man's well being.
the
for
Lama not to place him in school.
adamant
Kim
otherwise
He
pleads
When the
pleads: "At least go back to
the
thou wilt be lost upon the roads.
He
with
Lama
proves
Kulu
woman,
She
will
feed
thee till I run back to thee" (105).
Kim is also dependent upon the Lama.
by
the
Lama's
teacher.
"I
He is
spirituality and comes to regard
am
thy
chela",
exclaims
Kim
fascinated
him
as
often.
a
Kim
expresses their mutual dependence when he says: "Thou leanest
on
me
in the body, Holy one, but I lean on
other things..."
Even
Kipling
that
thee
for
some
(295).
though
the Lama is in the role
does not simplistically reduce the
of
the
father,
relationship
of the "ma-baap". He alters the roles of the
Lama
to
and
Kim.
The Lama, senior in years and learning, is a child-like
figure.
like.
His general incompetence in practical life is childHe
amusement
Museum
gauge
mistakes
(39).
curator
a courtesan for a nun,
much
The learned teacher finds tven an
a "Fountain of Wisdom" (15).
He
to
Kim's
ordinary
does
not
the chaplain's animosity towards the heathen (himself)
177
when the chaplain refers to him as a "beggar" (100-102).
He
is surprised that education is "sold" by the Sahibs: "Do they
give
or
sell learning among the Sahibs?"
queries:
"the
more
given?"
(106).
of
"Great
the
money is paid the
(106).
better
Later
he
learning
is
The Lama is hopelessly lost in the
Game".
He
nearly
drowns
after
intrigue
mistaking
Mookerjee's warning shout to be the River's "call" (312).
even
makes
an
offer to convert Mahbub
Ali.
This
He
devout
Muslim is shocked at the blasphemy (309).
Thus
figure.
bias.
when
the
Lama is a child, Kim
This alteration of roles is
turns
Kipling's
a
father
Imperialist
Kipling makes a very young boy a father to the
native
Lama.
superior
native
Thus
position
and
Kipling has placed the
by a simultaneous
paternalising
of
the
older,
Westerner
infanti1ising
Westerner.
The
in
of
a
the
Western
discourse of native weakness and vulnerability is articulated
here. The incapacity of the native justifies the presence
of
2
the supportive Westerner.
If
Mahbub
the
Lama stands as the spiritual teacher
Ali is another kind of teacher - father.
horse-dealer
hires Kim as a spy.
Mahbub Ali
to
The
Kim,
Pathan
initiates
Kim
into the "Great Game". However their business relationship is
tempered
missions.
by affection too.
But
Mahbub Ali sends Kim
he warns Kim of possible dangers.
178
on
spying
He
also
conceals
such
the real content of the messages from Kim,
knowledge
provides
food, money
horse-dealer
lie.
him.
could jeopardise Kim's safety.
is
and shelter to Kim on
because
Mahbub
Ali
occasion.
also the only person to whom Kim
Mahbub Ali is sure of Kim's integrity and
The
does
not
loyalty
to
Col. Creighton hires Kim for the "Great Game" based
on
Mahbub Ali's assurance that Kim is ready for it (141-2, 183).
Kim
Ali's
repays his debt as son (to Ali) by
life.
He overhears a conspiracy to
quickly informs him of it.
saving
murder
Mahbub
Ali
and
The knowledge helps the Pathan to
save himself in time (152-3).
Mahbub
Ali launches Kim's career as a spy.
Pathan's
contacts
villages
and offices.
of
graduation
firearm,
son.
Using
Kim infiltrates bazaars, military
ceremony
camps,
It is Mahbub Ali who conducts a
for Kim.
He gifts
Kim
the
his
sort
first
a set of expensive garments and addresses him as
When
forestalls
(186-7).
Kim genuflects to pay his
him:
"My son, what need of
respects, Mahbub
words
between
a
Ali
us"?
The father-son relationship is here acknowledged by
Ali and Kim.
Hurree
Westernised
codenamed
Babu
Bengali
is
another
of
Kim's
is a master spy in
teachers.
the
R-17. Hurree Babu, along with Lurgan
179
"Great
and
This
Game",
Huneefa
train Kim in
the art of make-up and d i s g u i s e .
the art of m e a s u r i n g .
token of
He
Hurree Babu g i f t s Kim a pill-box as
appreciation of Kim's powers of disguise
h o p e s that
the m e d i c i n e s in
he were to fall
and
gun,
sick.
wanted man
identified only by a c o d e n a m e .
like the Babu,
and
name
not
all
The
Babu,
good work at the
in my verbal
could
report"
a price
like
a
(302).
the
the
"I
shall
figure
seeks
the
praises
his
embody
your
But h i s appreciation
does
flaws even
final phase of the "Great G a m e "
ingenuity that saves the Lama
foreigner's
to
Kim,
hands.
like A l i .
Again,
in
his
the Babu
expert
do
not
(304).
it
and Kim from
becomes
Hurree Babu first
180
a
(177)
teacher,
"Great G a m e " :
is
upon his head!
use the Mohammedan terms with the Tibetan d r e s s "
Babu's
Babu
"when next you are under the e m o t i o n s please
In
teacher
enjoy the dignity of
that and m o r e .
prevent him from pointing out
pupil:
a
is officially Hurree Babu's s u b o r d i n a t e
approval.
pupil's
he
a number - and
Some day he would be
Babu's
if
(179).
and
letter
who
of
Hurree Babu in awe because the
If only,
Kim
is also that
holds
is
and acting.
it will be of help to Kim
Hurree Babu's gesture
Kim
a
Like Mahbub Ali's gift of the costumes
rewarding a proficient student
a
He teaches Kim
is
Hurree
death
a
at
father
befriends
the
Russian and Frenchman masquerading as an "agent for His Royal
Highness, the Rajah of Rampur" (257).
drink
Hurree
Babu
unclear
deprecatingly
whether he
is
of
the
really
English.
However,
it
speaking
truthfully or if he is only putting on an act
must
is
speaks
Under the influence of
drunk
and
(one
remember that Hurree Babu is an excellent actor).
The
episode goes like this:
He
became
sweeping
upon
him
thickly
indecency
a
treasonous and spoke in
of a Government which
white man's education
and
terms
had
of
forced
neglected
to
supply him with a white man's salary...
Later,
his
apparently sober again, Hurree Babu tries to
rectify
derogatory remarks. Hurree Babu now says: "He loved
the
British Government - it was the source of all prosperity
and
honour..."
(257-8).
After Kim's fight with the foreigners, they prepare
shoot him and the Lama.
that
It is Hurree Babu's
to
resourcefulness
saves the situation. He quickly leads the
Russian
and
Frenchman away, convincing them that the villagers would kill
them
for
descend
sar.
hitting
and
the holy Lama: "If you
annihilate us.
shoot
I have rescued
This is particularly dangerous" (263).
ingenuity
also
results
in
the
1B1
foreigners
the
they
will
gentleman,
Hurree
leaving
Babu's
their
baggage
behind.
It is from this baggage that
Kim
procures
the incriminating documents.
Though
begins
and
Kim
as teacher-pupil, they become colleagues towards
the
conclusion
to
the
of the tale.
reverence
Though Kim "was disposed just
the Babu" (269), it is Kim who
a 11— important
Hurree
relationship between Hurree Babu
retrieves
conspiratorial papers. The planning
Babu's
then
but Kim's execution of the plan
the
had
is
been
perfect.
Hurree Babu acknowledges Kim's talent as a colleague when
says: "If I had done it myself it would not have been
he
better
... I wish I had their papers also..." (271).
Kim
prior
23.
becomes Hurree Babu's colleague only
later.
But
to this, he is treated as an equal by another spy —
This
Colonel
establishes Kim's reputation in the eyes
and
Hurree Babu.
Kim's rescue of
E
23
of
E
the
(216-224)
comes in for praise from Hurree Babu: "I come to congratulate
you
He
With
on your extraordinary efficient performance
also
this
at
Delhi".
obtains the Colonel's and Lurgan's pleasure
performance Kim graduates from an
professional.
In
fact
Hurree
"graduate" in his praise (237).
relationships
with
Babu
does
amateur
to
a
the
word
This marks a shift in
Kim's
E 23 and Hurree Babu. He
use
(239).
becomes
their
It is this shift
which
provides Kim further opportunity to establish himself.
After
colleague rather than their student.
182
his
clever
handling
responsibility
of
of
going
E
23
he
is
given
into the hills.
It
the
is
onerous
here
denouement of the "Great Game" occurs and Kim becomes a
the
full
Sahib.
As we have seen, all of Kim's relationships help him in
his growth from a street urchin to a Sahib. This education of
Kim is the framework of the novel.
One needs to look at
contexts
within which these teacher-pupil
Kim
played
are
out
to understand
how
the
relationships
they
build
of
Kim's
personali ty.
The
teacher-pupil
"backgrounds".
context
relationship
has
various
The Lama - Kim relationship develops
in
of the quest for the River by the Lama and the
Bull on a green field" by Kim.
the unreal world of material life: "this is
not
It
is
(91).
spiritual
world's
Lama
Illusion,
"Red
The teacher-Lama cautions Kim
on
the
and
no
more"
needs the support of the worldly
vision.
This
Kim.
The
Lama himself realises the use and dire need of money when
hears of the amount needed to educate Kim.
He becomes
with the chaplain and procures the address
Kim's
where he Cthe Lama) could
forward
the
he
quite
business-like
school
the
of
funds
(106).
The end to their respective quests are different.
163
The
Lama
has
entire
sought the River as his source
life
of
Nirvana.
has been devoted to scriptural
study
His
and
the
pursuit of enlightenment. The much awaited Nirvana comes in a
totally
world
unexpected form.
of "Illusion".
lacked
He
perceives,
behind
realises
lay
the
finally
quest.
in the material world.
here -
even
to
things"
Nirvana,
"It is here!
It
here! "(312).
He
even in the wheel of life, and it is
be
freed
of the Wheel:
is
our deliverance!"
"Just
(312).
is
the
The
salvation.
"I
(312-3).
he
is
has
man's
Wheel!
Lama
will return to my chela, lest
he
There
not
his own salvation lay in leading others (like
Way..."
soul
become enlightened: "I am free, and sinless!"
Certain
that
the misdirected
mango-tope
Nirvana
need
The Lama admits: "the boat of my
direction, I could not see into the cause of
(311).
is
The teacher becomes a pupil to the
realises
Kim)
miss
This is the Lama's own lesson as a
to
the
pupil.
Benita Parry notes in Delusions and Discoveries (1974) :
The
Lama grows
through out the tale.
From the
early
simplicity to his stature as a mystic and as a complete
man
is
confirmed
concern for others.
Kim's
quest
when he renounces
Nirvana
out
(246-247)
for the Red Bull of
his
prophecy
leads
directly to his entering the formal system of education.
Irish
of
regiment enrols him, against his wishes, in a
184
The
school.
Kim had not gone on his quest before, even if he was aware of
his
prophecy.
enters
His search is initiated only when
his life.
The Lama thus provides the
the
Lama
crucial
first
step in the education of Kim.
Kim's
search
finds the Bull.
for the Red Bull does not
end
when
It marks a new beginning for Kim. It is here
that Kim's potential as a spy is first noted by the
The
he
British.
decision to train him for espionage is also taken
here.
To begin with, he is enrolled in a school.
St.
Xavier's
education,
of
that
his
is
the
first
scene
of
to be followed later by Lucknow.
Kim's
The
insistence
Father Victor and Bennett, and to some extent
Kim be properly groomed as a
protests.
The
Christian
Christianising impulse
the
They
are
Buddhism:
(101).
all
true
shocked
Englishmen should
at
the
leads
the
as
and
true
Kim's
them
To
to
the
Christians.
espousal
of
chaplain
Bennett is totally unmindful of the Lama's
religion
if to a beggar (102).
He prepares to offer him a
Kim is under pressure
to
rupee,
forsake
"heathen" Lama, and the Englishmen are in no doubt
the
over
"But this is gross bl asphemy!", cries the
and his feelings for Kim.
as
Lama's
be
Lama,
prevails
ignore the fact that Kim has no religion of his own.
chaplain
formal
son
of a Christian he is morally bound
to
do
that
so.
Kipling describes it thus: "there was a look in Bennett's eye
185
that
promised ill for Kim when he should be relaxed
religious arm"
The
his
to
the
(102).
English insistence on Christianising Kim leads
incarceration
at St. Xavier's.
Part of the
to
funds
for
Kim's education, and his travel costs, are to be borne by the
Government as embodied in the Ethnological Survey.
At St. Xavier's, Father Victor hopes "they will make
man
o' you' ... a white" (130).
him
diverse
things.
cartography.
He
has
beaten
He
learns
The public
school
arithmetic,
a
teaches
writing
and
The atmosphere here teaches him something else.
learnt
to wash and eat at a common
table.
and ridiculed but learns not to complain
He
(130).
is
He
learns therefore to be a stoic Englishman - which is expected
of him.
writes
Kathryn Tidrick in Empi re and the Enolish
of
how the English schooling system
Character
"instilled
the
flamboyant cult of manliness" in its students (Tidrick: 2 1 8 ) .
Kim's
education
uncomplaining
Gentleman:
illustrates this.
and
loyal.
He learns to
Philip Mason
in
The
brave,
Enolish
The Rise and Fal1 of an Ideal notes:
CAt such schools] a
boy
learned
to do as he was told
without
question, later
he learned
granted
that
be
punish
be
and
he
would
obeyed.
to
take
He
it
learned
for
to
to encourage. He learned in short to rule.
(Mason: 170)
166
When
Kim tells the Chaplain
become
a
you're
told
to
help
soldier Bennett snaps at him:
be
"you
to be and you should be grateful
you"
evidenced
to
that he did not
(105).
Kim is trained to
by his expertise
to
be
what
will
that we're going
be
in c a r t o g r a p h y )
wish
observant
and
sharp enough to identify friends from
(as
calculative,
foes.
We
are
told:
His
training
character,
had
and
information
he
which
men besides g u n s .
Kim
learns,
thus,
reminiscent
It
is
be
the
true
Lama
are
Brandon
is officially
inducted
and
at
imparts spiritual
in
St.
price:
worth
or
into the
lay
in
187
Kim
to
Compton.
Kim's
As a vagabond on
saying nothing whatever
manner
and
"Great G a m e " .
instruction,
was intrigue of some kind,
a
education for
He
delivering it to the right e a r s ,
"It
given
Xavier's
in h i s youth the utility of keeping h i s
himself,
of
thousand
Herbert
Lahore he is Mahbub Ali's m e s s e n g e r - b o y .
early
not
eight
Sahib
the public schools provide formal
the
knowledge
(129-130)
r e l a t i o n s h i p s also educate him.
of
fools
leads to calling out
such an indoctrination
Lucknow that he
and
to
argued that
of Taylor's Cyril
after
If
given him some small
Kim
other
the s t r e e t s
learns
very
knowledge
at
the
knew;
any
one
to
right
but
its
except
Mahbub..."(25).
Creighton
and
It is Mahbub Ali who recommends Kim to
Lurgan,
the English s p y - r u n n e r s .
"investiture ceremony" of Kim with
The
the costume and
Col.
final
the gun
is also performed by the Pathan.
Mahbub Ali
seen b e f o r e .
The Pathan's crucial
d e m o n s t r a t e d on
school
has also been Kim's protector and
another occasion.
to Mahbub A l i .
s e e s this as a betrayal
Ali
frying
assures
role
Kim tries to run
But the Pathan brings him
by his p r o t e c t o r :
of
the benefits of school
would not be forced to be a soldier
Kim
sound.
later
He
These
Mahbub Ali
manner
(121).
and
from
back.
Kim
Mahbub
Mahbub
that
Ali
he
CKim)
advice
proves
(123).
measuring,
skills make him an
cartography
invaluable
spy
and
later
therefore becomes Kim's p a t r o n - t e a c h e r in
similar to that of
is
away
"Kim beheld
discovers that Mahbub A l i ' s
becomes skilled in
arithmetic.
on.
in Kim's education
in flame for his treachery..."
Kim
teacher as
the Lama:
by furthering the
a
cause
of h i s e d u c a t i o n .
Much of K i m ' s education occurs within
"Great G a m e " ,
and "on the Road".
m e s s e n g e r for Mahbub A l i .
his
fails
mental
and
strength.
Kim
the
locale of
He learns to be a
the
reliable
Later at Lurgan's he is tested for
Lurgan s attempt
passes the test.
188
Lurgan
at
is
hypnotising
him
impressed
and
graduates Kim, so to speak (169-70).
Lurgan thus becomes one
more father - teacher to Kim.
Kim
picks
up the art of disguise
Huneefa and Mahbub Ali.
teachers to Kim.
He also aids in the escape of E 23
and
Even
Lama is fooled.
comes
inquisitive fellow travellers like
Kim also uses this
information from E 23 (219-224).
in
for
Babu,
These three also assume the role
policemen
obtain
Hurree
of
This talent helps him to save the life of a
fellow - spy, E 23.
the
from
praise
from everyone
encounter
Kim's
-
the
Hurree
from
Jat.
to
performance
Babu,
Col.
courage
and
Creighton and Lurgan.
The
"Great
craftiness.
Game"
However,
outlet for Kim's
thus
teaches
Kim
the company of the Lama
compassionate nature too.
provides
an
Towards the
end
of the "Game", Kim's bondage to the Lama grows stronger.
Kim
learns of love from the Lama.
query
upon
This is expressed by his first
regaining consciousness after
a
long
illness:
"Where is m_y_ Holy One?" (219, emphasis m i n e ) .
Thus
the
Development
characters
of
relationships
relationship
personalities.
character
of
develop
in
certain
informs and is
the characters.
The
contexts.
informed
by
the
"mechanics"
of
the
is also dependent upon the characterisation
Kipling
uses duality and contrasts
189
as
of
his
method
of
characterisation.
relationships, holding opposing
at
Kipling's
Contrasts
also
influence
characters together. A
methods of portrayal would be
look
appropriate
at
this stage.
Edward
borrowing
from
characters
maintain
between
Said
the
Culture
and
anthropology of
Imperialism
Victor
like Kim "liminal figures". Such
societies
the
marginal
in
by
holding
together
(1993),
Turner,
terms
figures
and
help
alternating
rigid social hierarchy and its opposite
figures.
No
society, Said
argues,
totally controlled by either side alone.
can
Stability
-
the
be
run
requires
a connective figure (Said: 170-174).
Kim provides the bridge between the spiritualism of the
Lama
and the world of Mahbub Ali and Creighton
life
has little value.
As
is
where
Kim alternates between both
human
worlds.
Shamsul Islam has argued in Kjplino's "Law" (1975),
attracted
completely
to both worlds but does not
with
either. For Kim the two
identify
worlds
himself
complement
each other. However, Kim does make a certain choice in
of
Kim
favour
one world, as we shall see later. He helps the Lama
seek
his Nirvana while using this quest to fashion his own career.
Throughout
the
tale Kim's movements in the
Lama's
company
intertwine with those of spys, villains and tricksters.
The
incident on the train with E 23 shows how the worlds merge in
Kim.
190
Kim
Hurree
has just cured the Jat's child with a
Babu's pills, chants and mesmerising talk.
regards Kim as a saviour.
Kim's
mixture
of
The
Jat
The Lama, who is also impressed by
performance as medicine - man, and
Kim
are
enjoying
the adulation of the Jat who now takes care of their material
needs.
The
entry
of
the injured Mahratha
<E
23,
as
a
fugitive) brings this world into collision with another.
discovers a fellow spy.
and
the
danger.
Jat onto E 23.
Kim's focus now shifts from the Lama
E 23 reveals that he is
Kim is quick to grasp the situation.
23 as a sinner, an injured man,
"bairaag"
Jat.
in
mortal
He portrays
E
who now seeks repentence as a
(renunciate). He thus allays the suspicion of
Kim
Kim
then disguises E 23 as a "sadhu" (holy
the
man)
and
for
the
helps him escape <211-228).
For
collision
a
few hours the train becomes the stage
of two worlds.
Kim alternates between the
"good"
world wherein he cares for the Lama or heals a sick child and
the "bad" one where
Kim
Son-father,
all
thus
with Kim.
alternates his roles throughout
the
novel.
pupil-teacher, pupil-colleague: these roles
inhabited
characters
he conspires and hatches diabolic plans.
too
for certain periods of time
by
alter, and transform themselves
Kim.
in
are
Other
contact
We shall consider this in more detail when we look
191
at Kipling's Imperialism.
Kim
brings
together,
through
his
relationships,
characters who stand in contrast to himself.
are
not
Even when
in opposition, a certain "otherness"
is
they
perceived
which helps Kipling portray Kim more clearly.
The
Lama is the very antithesis of Kim's usual
of acquaintances.
circle
The Lama's spiritual world is at odds with
the world Kim inhabits.
It is this very unusual spirituality
of the Lama
Kim to the old man, as we have noted
that draws
earlier.
The
learned and meditative Lama finds the
the museum a "Fountain of Wisdom" (15).
curator
He also regards
of
Kim
as a very knowledgable person.
The
Lama
whose religion advocates love
towards
all
fellow beings is actually alone and friendless, but for
Kim.
The
This
is
Lama's meditative approach actually isolates him.
in contrast to Kim the "imp" (as the Lam* calls him)
is the "Little Friend of all the World". The Lama is
silent
and
solitary in crowds.
Kim on the
is
He is the "life and soul"
of
in any gathering.
the
compartment in the train (141).
entire
He
with menials and high caste women like the Sahiba.
192
usually
hand
comfortable
other
who
gets
along
The
Lama,
impractical
one.
who
is Kim's teacher,
to
procure
teacher
is
described
Lama
to
be
As we have seen, it requires all of
ingenuity
anything",
proves
meals and lodgings
thus by
Kim:
for
"He
Kim's
them.
does
adding immediately: "He is my master"
asks of Kim: "What does
the
This
not
know
(99).
The
thou not know of this world?"
(94)
The
elder Lama is the child before the
"father"
Kim.
The Lama himself claims frequently that "surely old folk
as children". The real child, Kim, thus assumes the
are
father's
rol e .
Mahbub
Ali also stands in contrast to Kim.
quintessential
businessman - sharp and ruthless. He
the true tradition of a Romance,
opposite
in him.
He is quick to grasp situations.
the
immediately seizes the chance to
business—interests.
for
frivolity
indulge in contemplation, but acts quickly.
Pathan
help
in
polar
He does not,
informs Mahbub Ali that he is setting off for
the
is,
a "dark" figure, the
of the good Lama. There is none of Kim's
the Lama,
Kim
He is
like
When
Benares,
his
own
He suggests that Kim can carry a message
him since "Umballa is on the road to
Benares..."
(27).
Realising
that Kim needs money, he slips in the
temptation:
"If
wilt carry a message for me as far as
Umballa,
will
thou
give thee money" (27).
Kim himself learns the
193
art
I
of
bargaining
from
Mahbub
Ali.
The
Pathan
does
not
give
charity: he extracts good work for his money. Later Kin plays
a
similar
game
with
the
Pathan.
Kim
tells
him
after
delivering a piece of information: "There is no need to
more
than is necessary at any one time.
then need money for sweetmeats".
tell
Besides, 1 did
Even the Pathan is
not
shocked
at Kim's ruthless bargaining (160).
To
find
out how other characters like
the
Mahbub Ali stand as contrasts to Kim, one should
Lama
and
look at Kim
himself in closer detail.
He is not the innocent boy trapped
in
Kim is
All's
wicked
world.
adept
at
extortion.
He
insinuates himself into the hearts of women and obtains their
help,
the Sahiba and the Woman of Shamlegh
Kipling's
portrayal
borrow
phrase
a
of
Kim as the
from Mark Twain,
being
"innocent
does
examples.
abroad",
not
quite
to
carry
conviction.
However there is an element of the child in Kim's makeup.
This is the duality of Kim's personality.
Kim
stand as a contrast to other characters, he
made
up
of
contrasts.
He is
a
funloving
Not only does
is
and
character while simultaneously serious and devious.
himself
frivolous
From the
childish pranks of Lahore town he slips easily into the
of
a
spy.
transformed
The uninterested student
at
into a skilled cartographer.
194
St.
Xavier's
On the train,
role
is
the
entertainer
Kim metamorphoses into
a
professional
make-up
artist.
The
duality
of
Kim's
personality
includes
such
disparate elements. The duality helps him to straddle the two
worlds with ease, as we shall see.
Kim
is
fascinated
by the Lama's
spirituality.
however,
is deeply aware of monetary needs.
between
materialism
geographical
peaks
of
and
movement
spirituality
Kim's
movement
parallels
between the flat plain and
the Himalayas.
Kim,
the
the
This is the unifying role
high
of
Kim
himself, as Nirad C. Chaudhuri has pointed out (47-53).
As
domination"
(Said:
170—174), his personality accomodates other personae.
Though
Kim
Kim
finds
moves from "liminality to
the
Lama's spiritualism appealing
forsake his own materialist outlook.
vision,
he
does
not
Rather, he expands
his
like the Lama, to accomodate spirituality.
example of this
A
good
change is his reply to Mahbub Ali's query of
"Who
are thy people?" Kim replies: "This great and beautiful
land
...
money"
Buddhist
needs.
Kim
I would see my Lama again.
(150).
I
need
One notes how cleverly he coalesces both
perception
The
And, further,
of love for everyone and
his
Lama believes in doing good for its
cures the Jat's child of an illness.
195
the
material
own
sake.
The Jat wishes
to
make a payment for this.
Kim does not intend to involve
Lama in such sordid transactions.
the
He whispers to the Jat:
Go, meet us again under the big railway bridge and
the
sake of all the Gods of our Punjab, bring
curry,
pulse,
Specially
cakes
fried in
sweetmeats.
fat,
Be swift!
and
for
food
sweetmeats.
(213)
Kim also becomes very conscious of the fact that he has
no religion.
Lama
Though aware of castes (his first query to
the
is "What is your caste?") he was never troubled by
his
lack of such affiliations.
leads
him
Buddhist?
His education, at various levels,
to ask "What am I?
That
is
a
hard
Mussalman,
knot"
Hindu,
(158).
His
Jain,
or
spiritual
interests are confronted with diverse views like Christianity
at St. Xavier's and the Lama's Buddhism.
His discussion with
the Lama on "action" (231) recalls the tenets of Hinduism and
especially
Krishna's
lecture on the same to Arjuna
in
the
Gita (Parry: 248).
The child
spying
his
for
spirit
in
Kim also clashes with the spy. He starts
Mahbub Ali for monetary benefits and to
of adventure.
Much later he realises
satisfy
the
full
implications of the "Great Game":
Well
is
scullion
the
at
Game called Great! I was
Quetta, waiting on the wife
196
four
days
of the
a
man
whose book
I stole.
And that was part of
the
Great
Game! From the south ... came up the Mahratta, playing
the Great Game in fear of his life. Now I shall go far
and far into the North playing the Great Game.
it runs like a shuttle
throughout all Hind.
Kim's
also notable
development
is
in
Truly,
(244)
the
way
his
treatment of women changes. He is the coquettish, lovable boy
who
is
respectful towards ladies in order to
(20-21).
By
the
time
professional spy.
he meets Lispeth Kim
procure
is
food
already
a
He now detests seeking favours from women.
He asks:
How can a man
is
follow the way or the Great Game when he
always pestered by women? ... When I was a child it
was
well enough, but now I am a man and they will
not
regard me as a man. (278)
Kim
realises
grateful,
"angered
Lispeth
curses.
he
is
but
his
where
he
rudely:
It
being unfair,
that
he
new - found ego prevents
should have been
ought
this.
grateful".
"I need thy blessings as much as I
is my_ order and none of thine"
(287,
to
be
He
is
He
tells
do
thy
emphasis
Kipling's).
Thus Kim acquires a less-likable side to his character.
197
From
the
harmless
boy-spy, he
becomes
willing
to kill
or maim.
to
"Great
G a m e " with the gift of
the
"Please
God,
Inspite
of
violence,
the
Mahbub Ali
a
gun.
a man with
Lama's preaching of p e a c e ,
Kim is angered enough to k i l l .
men w h o attacks the Lama and s a y s :
groin
as we went downhill.
Would
"I
villain's
education
facet
in
the
"Great
context
of
the
character develops.
his
personality
materialism,
"Game" and
A s h i s Nandy
as
we
have
seen
shared
and
nonof
the
(266)
is killed
(264).
It
thus
is
adds
the
It
progress
—
a
"Great
is w i t h i n
that
Kim's
spirituality
lovable imp vs villain - and
in
vs
leads
dilemma.
in The Int imate Enemy s a y s that c o l o n i a l i s m
has a sub-culture with certain codes of
alter the original
(187).
The "Game" also d e v e l o p s the fissure
child vs spy,
to his existential
its
it"
him!"
G a m e " which becomes Kim's religion and c u l t u r e .
the
prays:
kicked him in
Game"
to his lovable traits.
out
injures one
I had killed
-
Ali
love
He
He fires a few shots from the gun but no one
Kim's
professional
actually s e n d s him
thou shall some day kill
the
a
cultural
its o w n .
These c o d e s
p r i o r i t i e s on both s i d e s
by the rulers and the ruled.
and
are
It b r i n g s together
the
recessive elements in the two opposing c u l t u r e s
K i m ' s dilemma occurs because of
198
(2).
the c o d e s of
the
"Great
Game".
His
profession
child.
The
material demands of the
with
The
his
obvious fascination
codes
worlds
with
of
the
"Great
for the
"Great G a m e "
"playing"
try to
Game"
Lama's
unite
those
like
treachery
T h i s conflict
the
the
-
education
but
The self doubt
is the
a child but becomes a spy.
is made a Sahib.
wrapped
native
can
up
now proceed to see how
in an
to Sahib
and
Said,
Kim's
is not the only evidence
traverse
India
(Said:
in
is
of
Lama,
Game".
He
to
be
in Kim throws
up
development
conversion
the novel
is
from
provides
vision.
an Imperialist s y m b o l .
Imperial ism that
the
wishes
K i m ' s unhindered spatial p r o g r e s s through
Edward
—
as we shall s e e .
Imperialist e t h o s . K i m ' s
for K i p l i n g ' s Imperialist
result
like
He
This conflict
the oppositional subtext of the novel
We
humanity
leads to his outcry; "Who is Kim? What
received from diverse sources
remain
native
-
violence
A l i , S t . Xavier's, Lurgan and the "Great
would
disparate
"Great G a m e " .
voiced repeatedly.
Mahbub
deviousness
a
conflict
People like Kim partake of both these w o r l d s ,
the murky arena of
Kim7",
-
as
spirituality.
like childhood - spirituality - morality
subterfuge.
his
p r e v e n t s him from
Said argues
India is,
in
Culture
it suggests a B r i t o n ' s right of way
1 9 2 ) . Said's example is relevant.
199
for
to
Kim
unites
India
terrain.
through his movement
The E n g l i s h m a n controls the
to travel
s y m b o l i s m s abound
just such an image:
the
the gun
Lahore
conqueror's
The
in
some
held
emphasis
mine).
its
pilgrims
and
spectrum
is
bankers
"always
opens
with
opposite...
first
of
The c o n q u e r o r ' s
on
"incessantly s p a r r i n g "
and
Kim
the
identity
was
travel.
The
Enqlish.
(7,
geographically.
all
barbers
entire
people
India spread
"Brahmins
and
Indian
bunnias,
social
often
Kipling thus p r e s e n t s a
mosaic
This
200
groups
It
are
be held
The
kicked
- since the
On the road travel
here.
(76).
had
life" carrying
tinkers,
(67).
he
trunnions,
"a river of
(67,73).
cannot
of
the
road unites India
display
which
off
Punjab and
potters"
ordeal
is
"stately corridor seeing
out to left and r i g h t "
unifying
free
in defiance of municipal o r d e r s ,
gun
boy
the
Grand Trunk
chumars,
The novel
justification for K i m ,
Dinanath's
Enqlish
groups
is
the next sentence:
was
and g o o d s along
of
lands and hence
in Kim.
says Kipling.
c o n n e c t s diverse e l e m e n t s :
and
geographical
Zam-Zammah on her brick platform
loot..."
There
Lala
"He s a t ,
Museum".
b e c o m e s clear
The
its
across them.
Such
astride
across
together
except
illustrates Bryan
by
the
Turner's
argument in Marx and the End of "Oriental ism" (1978).
argues
meant
that for the West this diversity of Oriental
a
flaw,
a weakness.
It
also,
quite
Turner
society
conveniently,
prevented formation of a coherent opposition to colonial rule
(Turner:
39-40).
Kim is the Imperial
exploits this mosaic.
to
ruler
who
cleverly
Kim manipulates India's caste feelings
his own ends. He mocks people: "Yuh! It is only a pahari"
(76), and "Trust a Brahmin before a snake and a snake
a
harlot,
actions
and an harlot before a Pathan..."
unwittingly
cause slight tensions
social and
religious groups.
"idolator"
Lama
irritates
(123).
between
His preference to
Mahbub Ali
(193).
at
The
Lurgan's is envious of Lurgan's attraction
(170-171).
Kim himself utilises all social
Kim's
India's
follow
angered at Kim's concern for a Mahratha (219-221).
boy
before
the
Jat
is
The Hindu
for
trappings.
Kim
He
befriends the Buddhist Lama, works for the Muslim Mahbub Ali,
gets
a
Christian
education at St.
Xavier's,
serves
Col.
Creighton, and is colleague to the Bengali Hurree Babu.
Thus
from each unit of the mosaic, Kim gains something.
Kim's
example.
(186).
expertise
He
He
cartography is
becomes proficient at
repairs
praised for it.
at
an old, illegible
also
a
mapping
and
map
(186-7)
relevant
measuring
and
Edward Said sees Kim's "healing" of the
as Orientalist (Said, Culture: 194).
201
is
map
The Britisher explores,
defines,
This
draws
and charts
India to understand
better.
is followed by the establishment of British rule.
Kim's
education
at
St.
Xavier's
Orientalist.
He
begins life at S t .
wishes.
he
c u l t i v a t e s it as
Then
interest
is that of
St.
Xavier's
would
is:
His
"if the Sahibs were to
against
his
experience.
His
thought on
be
to
joining
impressed,
he
man"
Kim had always dreamt of his father's prophecy coming
field"
a Colonel would come for him.
make me a King"
wish and will
Kim
(24).
identity.
this
s y m b o l i s e s Kim's
ventures.
himself
the Other land.
following
love
element
p e r h a p s they
of
the
for the new
(129—30).
desire
to
The
argument
of
Westerner
The
philosopher
about
the exotic
be
acquire
an
to
of
all
transform
Richard
Rorty
this feature of colonialism:
...
in western c u l t u r e .
202
hopes
is
It could
desire has been seen as symptomatic
Imperialist
The
This thrill
as Angus Wilson notes
This
in
"And t h e n ,
Kim's dream is symbolic
loves new e x p e r i e n c e s .
that
"Red Bull on the green
to rule.
very life,
h a s the
an
He too was a white
He h o p e s that when he meets the
argued
new
immediate
true.
will
him
Xavier's
a
do his best to impress them.
(107).
makes
an academic or scientist who wishes
explore newer e x p e r i e n c e s .
his
her
has
been
a
progressive
The best and most
hopeful
element
in
Romantic
Yet
Kim's
the
desire
experiences
high
to
culture
acquire
do
of
new
not make
the
west
is
identities.
him
a
the
(19)
Muslim
or
a
Buddhist; it makes him a Sahib.
Experience is education for Kim.
him
is
at
English
of
We have
already
noted
public school prepared a colonial ruler.
Kim's
education
funding
by
St. Xavier's.
Formal education
at St. Xavier's is
that
an "educator", helping to create a new
(Hoffman:
64).
Kim is the product of
this
mission of institutions like St. Xavier's.
argued,
after
an
acquiring
feature
of
the
individual)
governmental
first
exercises
power.
power
illustrates
Gramsci 's argument.
onto
subordinate
intellect,
the
(Hoffman:
It
the
state,
civilisation
It could also
(or, in
leadership
becomes
68-69).
this
dominant
after
Kipling's
text
After his education Kim
Road, the "Great Game".
He
starts
as
to Hurree Babu. It is after the exercise of
courage
and
if
not
ingenuity, as with
his superior.
controls the water he swims in" (190).
203
be
before
E
23
and
spies, that he attains the stature of Hurree
colleague,
here
civi1isation a 1
Gramsci, that any social group
exercising
foreign
A
the
comes from the Government itself, represented
becomes
placed
how
part
Col. Creighton. To adapt Gramsci's argument,
case,
for
He is now
as
is
a
his
the
Babu's
"a
fish
The
education
Imperialist
theme
visions.
in
As
Kim
Edward
also
Said
offers
has
argued
Ori entali sm ? the Orientalist is a person who seeks
of
the
Orient
Englishman
in
order
to
dominate
also to study India.
the
"Great Game" is an Ethnographer.
the Royal Society.
in
knowledge
(40,160).
coming out to India is trained not only
but
and
it
other
The
to
rule
Col. Creighton, the mastermind
His dream is
to
join
He is a keen academic for whom "no
money
no preferment would have drawn ... from his work on
Indian
Survey".
unknown
He
customs"
is fascinated by
(191).
Lurgan
"Asiatic
studies
the
cults
Indian
of
and
habits,
religions and collects antiques (164-52, 174).
Their ability
to
knowledge
of
experts
on
attainment
of
run
the spy network is a result of
India.
Approval
India.
It
is
for
they
their
Kim is sought from
who certify
to
such
Kim's
abilities to enter into the "Game".
Even the Lama endorses the value of Western
The
white
Kim,
people" (103).
a future Sahib, "must go back
education.
to
his
The Lama regards the Westerner's knowledge as
superior, for he addresses the English curator of the
as
not
Museum
a "Fountain of Wisdom", and believes his own books
help his quest (15-16).
Sahib:
learning
own
could
Kim is thus behaving as a
about India preparatory to ruling
her.
true
In
fact this development of the hero is anticipated early in the
novel.
Kim regards the Lama as an object to be studied:
204
This
man was entirely new to all his experiences,
he meant to i nvestlqate further, precisely as he
have investigated a new building or a strange
in
Lahore
city.
The
Lama was
proposed to take possession.
English
Westerner.
his
and
would
festival
trove,
and
he
(19, emphasis mine)
education thus brings out the colonial in
Mannoni in Prospero and Caliban argues
that
the
the
colonial situation provides an opportunity and space, for the
predestined
colonial
to
develop
latent
and
repressed
complexes of the European psyche (Mannoni: 97-109).
has already "conquerred" the gun, itself a tool of
at
Kim
conquest,
Lahore, lords over Chotalal and Abdullah. He easily
women's
hearts
Imperialist.
and
represents,
overall,
the
who
wins
incipient
His experiences at St. Xavier's and the
"Great
Game" develop this latent colonial tendency till he becomes a
complete Sahib.
English
has
not
education for the Indian, on the
helped
Westernised
them.
Bengali
Hurree
Chunder
other
Mookerjee
Babu. He is pompous and
proud
usually ungrammatical and mispronounced English.
"I am only Babu showing off my English to you.
talk English to show off" (200).
and
He
All we
hand,
is
the
of
his
admits:
Babus
He reads Shakespeare, Burke
Wordsworth, and recommends English education to Kim.
205
He
says:
"Also
a man might go far ... by strict
plays
called
Lear and Julius Caesar..."
attention
(178-9).
Kipling
portrays the Westernised Hurree Babu as a comic figure.
is
a stereotype for Anglo-Indian fiction.
introduced
class
English
in
Unwittingly
rise
Mutiny
morals
education in India to produce
British
in
intellect"
it also caused the rise of
W.C.
the
British.
Bannerjee,
and
Though the British
education
products
represented
epitomised
the
degree
variously.
taste,
in
116).
nationalism.
of
intellectuals
like
Tilak
appeared
Morris
describes
had launched the Western system
distrusted
They saw the product as perhaps
of threat
He
by Hurree Babu,
in
Pax Bri 11 an i c a:
eventual threat to their supremacy.
reduce
middle
1857
in India and colonies, they
of this.
had
the
eyes as threats to the Raj. James
the British attitude thus in
To
Indian
Educated
Gokhale
a
(Macaulay:
of nationalism, coming in the wake
scared
Derozio,
and
This
British
"Indian in blood and colour but English in
opinion,
This
The
to
may
the
be
a
of
the
an
(141-2)
educated
ludicrous
Indian
figure
a "villain" like Ahmed Kasim
is
in
Paul Scott's Raj Quartet, or a mixture of both in Dr. Aziz of
Forster's A Passage to India.
Hurree Babu's "treasonous" mumblings of having become a
206
"sorry
figure"
(257-8)
may
condition under the R a j .
British,
as Shamsul
carry
more
Islam argues
in Chronicles o±
that during Kipling's age
the
to
peasants,
be
illiterate
tribals
and
"rajah"
who
posed
British
stereotypes.
about
his
A sorry figure is acceptable to the
Islam argues
Indian
truth
and
the
the British
therefore
decadent princes.
little or no threat to
Ra j.
preferred
harmless
The
"ryot"
the
Raj
and
formed
The Westernised Babu became the
stock
5
figure of ridicule (Islam: 7 ) .
The
senior,
educated Hurree Babu fails to
precious documents from the Russian.
thus
illustrating Kipling's
It is Kim who s u c c e e d s ,
English
If the "Great G a m e " is the chief drama in Kim,
Kipling
serves two a i m s :
into British
princes.
India,
if
the "Game".
conquest
Russian
possible,
expand
British
measuring,
newer areas.
purpose.
favourable view of
Indian
territory.
geography,
1
Kim is trained
for
>07
enterprise.
are
to
The
not
Imperialism:
suggest that this reflects
British colonial
the
advance
is thus simply an Imperial exercise
if we understand the true nature of
over
Imperialist
As noted earlier,
to thwart a possible
numerous references to maps,
coincidental
It
and to keep a watch on disaffected
The " G a m e "
and,
Imperialism.
the native man.
underplays the purposes of
guard
the
is the
boy who wins and not
Game
obtain
just
this
Kipling's
Imperialism
territory.
another.
meant
more
It was the foisting of
Imperialism"
Oriental
nations
Oriental
civilisation
provides
evidence
and
aspect
to his p e r s o n a l i t y ,
become
capable
Kim:
that Western expansion
barbarous,
"Great G a m e " ,
it also
G a m e " human
Our
(218).
The
"Game" of
educated
adds
a
negative
As E
Hurree Babu is R 17,
23
If we
That
participants
Imperialism is illustrated by the
fact
not
use
Kim
himself yearns for a "letter and a n u m b e r "
(263).
Hurree B a b u ,
hand.
The
been
of
informs
die,
is
we
all"
in
another spy is
the jolly Bengali B a b u ,
is keen to kill.
ordered
E
(177).
to poison
an M.A.
the
23.
The
Game",
(as
he
He is surprised that
he
the E m p i r e ' s enemies
"It is all your beastly English p r i d e " , he says
"Great G a m e "
has
towards the Lama, going BO far as to hit him
proudly announces)
hadn't
He
that they do
R u s s i a n , who is obviously a player in R u s s i a ' s "Great
is disrespectful
Kim
is
the b o o k .
depersona1isation of the
names.
valid
Within the c o n f i n e s
life has no value.
n a m e s are blotted from
the
Kim
"We of the Game are beyond p r o t e c t i o n .
die.
in
(93-116).6
as we have seen b e f o r e .
and willing to kill.
upon
Third
substituting
If
of
civilisation
"Some African and
for this argument.
the
acquisition
for Western barbarism
within
"Great
by
has been
mere
a new
T h o m a s Hodgkins argues in
World T h e o r i e s of
the
than
out
of
(242).
thus allows its players to vent their latent
208
repressed
their
inferiority complex.
allows
to
frustration, and gives them a chance
Mannoni argues that
their inner repressed fears.
inferiority
complex
is
gets
Thus a
over it by lording
natives.
This
violence
(Mannoni: 97-109).
as
overcome
colonialism
"predestined colonials" with "misanthropic
vent
The
to
frequently
manifested
neuroses"
man
with
it
as
Kim demonstrates
over
the
savagery
and
this
theory.
"Game" is more than an education for Kim, it enrols
a soldier in the "competitive struggle between
nations",
to
Imperialism
adopt
(92-3).
Thomas
He
Hodgkins's
a
him
developed
description
is thus reduced to
an
pawn,
of
while
becoming a colonial.
Kim
British
provides propagandists for the "Great
Imperialism.
If
Westernisation
was
Game"
seen
civilising mission, the "Great Game" is seen as a
as
and
a
protective
crusade for British India, and therefore for Indians. Kipling
gets
two Indians to voice support for British rule.
soldier
loyal
bemoans the madness of the Mutiny.
He had
An
remained
to his British masters and had been rewarded with
"Order
of the British Empire".
visits
from commissioners who recall his
(62-3).
Ashis
characteristic
of colonialism. Nandy
writes
Intimate Enemy of a system of inner rewards and
209
by
services
Nandy sees such a loss of native self
trait
the
He is still "privileged"
sterling
old
as
in
a
The
punishments,
which helps manage dissent (Nandy: 2 - 3 ) . This system helps in
the
submission
of
the self
completely.
The
old
mouthing praises of the Empire illustrates Nandy's
He
is
"rewarded" for his services by the
soldier
argument.
visits.
He
has
internalised this system and carries on from there.
Hurree Babu who is "treasonous" under
liqour
regrets
his indiscretion when
the influence of
sober.
Hurree
Babu
c1 aims:
He [Hurree Babu] loved the British Government - it
was
the source of all prosperity and honour, and his master
at
It
is
Rampur holds the same opinion.
unclear
playacting.
if Hurree Babu is
(258)
being
truthful
or
The ideas presented are however significant
just
on
any account.
The two examples mentioned above support Edward
argument
in
Ori entalism
that
Imperialism
needed
Said's
native
support to survive:
For
it's
native
[Imperialism's] self image
subjects
knowledge
and
judgements.
We
have
express
power,
assent
to
implicitly
it was
the
best
if
outsider's
accepting
western
(180)
also
seen
how
210
the
Lama
believe*
in
the
Curator's
"higher" knowledge, and how Hurree Babu craves
to
be recognised by Col. Creighton.
All
characters in the novel revolve around
Lama depends on Kim.
Kim.
The
Mahbub Ali, Hurree Babu, Col. Creighton
all succeed in their "Game" because of Kim.
Considering that
Kim is the youngest and least experienced of all, his success
over
everyone else suggests a pro-British bias on
Kipling's
part .
Kim
numerous
wins
in every aspect.
ranges
over
"pitfalls" for the usual Englishman in India.
His
first obstacle is his origin.
His
triumph
He is not English, but
By homogenising Ireland and Eng1 and, Kip 1 ing makes a
political statement.
Kipling
Even an Irish boy can succeed in India.
and
He attributes only minor distinctions, and that
negative
acquisitiveness
Irish
definite
blurs the crucial distinction between the Irish
the British.
only
Irish.
ones
and
in
"favour"
of
the
Irish.
love of money are readily
Kim's
labelled
traits (19, 4 5 ) . Other than these flaws Kim is
as
almost
English. 7
Kim's success lies in remaining sexually disinterested.
The
myth
novel.
that
of the asexual Westerner is very
Kim is obviously an attractive boy.
Lispeth
makes
advances
211
towards
evident
It is
Kim.
in
the
suggested
She
asks
flirtatiously for a reward in return for
services: "Shall
show thee how the Sahibs render thanks 7 " she asks Kim
Yet
Kim
lieu
remains "pure" and resists Lispeth's
of
Kim's
bondings"
bonding
in
is
Kim.
liaisons
Ashis
there
Nandy
are
argues
(287).
advances.
numerous
that
homoerotic
males
The father - figures in Kim do not fit the roles
- erotic partners to Kim, but the bonding between
evident.
Mahbub Ali is Kim's patron, employer,
and later on, almost a father.
father through out.
such
a
to guide Kim.
Kim's
father
them
provider
At the Regiment, Father Victor allocates
role to himself and decides Kim's
appearances
of
The Lama is Kim's teacher and
future
Hurree Babu is Kim's official superior and makes
become
In
"male
was common between English men and the native
(9-10).
homo
sexual
I
Col. Creighton and
- figures in
their
for
him.
significant
Lurgan
capacity
also
as
his
employers.
Kim's
falls
The
retention
of his untouched
in line with the stereotype in
English
women.
Anglo-Indian
male is in danger of being
Their
only hope is to stay stoic
their cause and to their women.
Englishman
seduced
and
image
writing.
by
native
faithful
Herbert Compton in
to
Taylor's
Tippoo Sultaun is an example. If there is a relationship, the
English
male is dominant, wiser
Brandon in
and the
gentleman.
Cyril
Taylor's Seeta and Nevil Sinclair in Maud Diver's
212
L11amani
the
are e x a m p l e s .
closest
Kim is rude
from
Kipling comes in portraying a
He
from
her past
(288).
Westerner
is suggested
Kim
over
The
triumphs
Oriental
to
through
metaphysical
materialist
dependence
material
Western
ideals
This
ideas.
The
in
the
contemplations.
the
that
the
furthers the significance of
also
world
regards
the
the
the
fluently.
Indians
West
of
of
is also
the
He now
"truth"
embodiment
The dependence of
language
the
the
ideals
rather
than
is
the
of
Eastern
significant.
ideals
former upon
is
the
representation.
in K i m ' s attainment of Sahibdom is
an example of Kipling's Imperialist b i a s .
vernacular
in
Oriental
acceptance
seems to acknowledge
fact
of
the hero who r e p r e s e n t s Western
role of
upon
Western
Since
Lama's
latter
the
native
epitome
the material
and energetic.
The
"Lispeth"
abandons his q u e s t .
young
also
the
- the Lama - is a w e a k , old man
is so since
Recalling
"You will come back
victory of
The Lama,
practical
world as real
of
favours
in her agonised query.
seek Nirvana
and
story
is
liaison.
grateful.
she asks him:
learning, spirituality and ideas,
decides
is
(in K i p l i n g ' s
in a symbolic
ones.
sexual
that he has to seek
kisses her and she
Plain Tales from the Hills)
again?"
the Kim-lispeth encounter
to Lispeth and angry
her.
incidents
In Kim,
He d e t e s t s English
as
213
"my
people".
Kim
speaks
schools.
We
are
He
told
emphatically
preference"
native,
This
that
(7)
Kim's
use
of
native
and not through c o e r c i o n .
and feels at one in
illustrates
what
language
May
"by
He is thus near -
India through a shared
Rollo
is
argues
in
language.
Power
and
Innocence ;
Language
for
arises from an underlying web of potentiality
understanding,
a shared s t r u c t u r e ,
identify with the other.
Kim
of
is assimilated
into
the v e r n a c u l a r .
The
India through
this
- boy,
His fluent use of
local
languages and h i s
most
fluent
error"
vernacular
hypnotise
vernacular
is
however
...
him.
far
in
from
pointed out his
curious
to pass a crucial
Lucknow.
-
England
Lurgan
does
is
and
recovery
not
and with an effort
before s h a r k s ,
(133).
use
attempting
the
to
Kipling
thus:
Kim had been thinking
came on him,
and
driver's}
is established
that Kim
test.
[the
Kim is on the verge of s u c c u m b i n g .
d e s c r i b e s his change
So
illuminating
Kim then "in the clearest
and then "perfect u n d e r s t a n d i n g "
It
An
believing him to be a fresh is rude to him.
to
"shared s t r u c t u r e "
is the scene with the carriage driver
driver,
Sahib
capacity
(66)
"dark" s k i n , help him pass off as a n a t i v e .
incident
a
in H i n d i , but
like that of a
a
tremor
swimmer
who hurls himself half out of w a t e r , his
214
mind
leaped
up from a d a r k n e s s
English
Kim
salvation
d e v e l o p s his
their p e r s o n a l i t i e s .
characters
on
Kipling,
identity,
and
(169)
in
retaining
other
As Angus Wilson points o u t ,
all
in Kim have certain flaws.
contact
with
Kim
(Wilson:
Kim and the Lama.
becomes
humble.
Yet
131).
they all
The
in providing
food
The Lama climbs down
softens and behaves
Shamlegh,
forgets her
actually seek Kim's good will
the
that
and
is thus the focus of
British
The
pride
down
lofty
hardened
(186-7).
towards
Lispeth,
and
status
to
affection.
a changing w o r l d .
Westerner the pivot of such
the
the
shelter
his
in a fatherly manner
as seen in the investiture ceremony
Kim
and
from
Ali
of
end
The Jat has his arrogance broken
Mahbub
Woman
"improve"
Sahiba
and d e c i d e s on serving the human r a c e .
the
one's
too
ideals
Kim,
in
characters
courtesan become more generous
to
lay
refuge
identity.
As
change
for
and took
in E n g l i s h 1
the multiplication table
Obviously
...
a change,
entire earth and human
By
Kipling
race
revolved
an
oppositional
making
suggests
around
the
Emplre.
III
K i p l i n g ' s K, I m
also p r o v i d e s
215
subtext
of
the
main
text.
presented
to
colours
Raj.
of
As
"blind
Oriental"
his
using
native
usual
stomach
we
is
swearing
and
said,
seen,
Kim's
adaptability
in
himself
the
things
to
is
Imperialist
criticisms
tries
plea:
father
"fiy
of
the
reconcile
his
characteristically
Indian.
of
he
has
"lie
vernacular
blessings,
like
is
my m o t h e r
likes
to
exclaimsnot
or
"Hai
matched
deed
my
and
in
the
a native
that
English
Mai"
-
beliefs
speak
in
begs
resorting
is
is s o m u c h
so
an
He
or
superstitious
Kim
"Shabash"
even
He
circumstances.
He
(7).
emotion
language:
the
is dead
His
a native.
could
promising
(26).
great
he
Indian
of
truly
almost
that
techniques
in
native
Kipling
is
to
"by p r e f e r e n c e "
the
subtle
mastery over
vernacular
moments
Kipling
mellow down
delight
culture
empty"
are
to
within
providing
a
have
(30).
by
by
has
Indian
only
clash
208).
as
assimilated
work
rage
the
attempts
Parry
(Parry:
Kim?
this
He
his
racial
the
us.
Benita
Indian"
to
With
or
but
in
"Allah
be
me r c i f u l 1 " .
Kim
mind.
is
He
Mahbub
is
talks
Ali.
comfortably
He
also cognizant
religion
He
with
proficient
addressing
Mahbub
with
passes
girls
Ali
of
in
as
of
the
the
the
working
devout,
time
ill-repute
of
and
preying
on
a
man"
"black
216
and
the
the
native
he
of
the
native
business
day
equally
venerable
weakness.
dents
the
with
Lama.
By
Pathan's
pride
(149).
the native
fear of curses all
He
of
He calls a farmer a "Mali"
does not share
the M u t i n y .
carriage
(51).
the British obsession with
He appreciates Lucknow c i t y ,
the Mutiny"
Kim learns more from the bazaar than
ambiguous.
help K i m ,
While
it
Creighton
with
let
K i p l i n g ' s attitude
it
recognises
towards K i m ' s
is a good spirit
Xavier's"
(137).
if permitted
condescendingly
(132).
"he could p a r a l y s e S t .
other
Kipling with heavy
At school
is
by
English snobbery
prison:
is
to
the
not
Everything in
St.
(178).
is clearly
Xavier's
with
being
a
faulted here by
education which
that it may be
at
near—
Kipling
as a
must never forget
Kipling implies
the
He is also looked
irony p a i n t s the school
"One
in
Kipling comments
"The Gates of learning shut with a clang"
(138).
school
Do
English b o y s for
Kim is taught that
a Sahib"
of
may
In c o n t r a s t , his experiences
description of his e x p e r i e n c e s "
of
education
in thee.
the b a z a a r and elsewhere are e x t r a o r d i n a r y .
(138).
an
(133).
in the portals
this and sends him off
"There
is "usual"
native.
where
is suggested that English education
it be blunted at S t .
that
native
is also feared that Kim may lose his u n i q u e n e s s .
this warning:
Xavier's
memories
and the
driver tells him "many astounding things,
Xavier.
on
through the tale.
English guide would have talked of
St.
He plays
kind
(136).
that one
English
is responsible for the creation of the Sahib.
217
Lispeth's
story,
betrayal,
demolishes
of
questioned.
Sahib
the
The
no longtr %irefeto his word.
promiscuous
native
woman
The
is
also
Lispeth's fidelity is revealed «hen she saysi "My
said
he
returned".
Sahib:
earlier
the idea of th-# eN$44"fch 9en 11 eman.
English male is apparently
stereotype
from *\Plin9's
recounted
would return
She
has
and wed me
remained
...
but
true to tt»e
he
memory
"I have never set eyes on a Sahib since".
never
of
She
her
tells
Kim, in a verbatim recollection of her diatribe in "Lispeth":
"Thy
Gods are lies:
thy w o r k s are lies, thy w o r d s are
lies"
(285-6) .
Hurree Babu's admission of being a "sorry figure"
an English education *« revealing.
It can be interpreted
the irrelevance of English education for the Indian.
misfit,
except when serving
This
criticism
Kim
of English education is
Martin Seymour-Smith in Kiplino.
does
"Great
not
Game".
suggests
that
the
also
into
a
man.
I
think
d e t e c t s is not really valid.
this
implied
less-likable
Lama
the
remains
become when
irresolution
that
Kim h a s become a Sahib with
218
that
and
conflict
unresolved since we do not know what Kim will
grows
He is e
(1969) b e l i e v e s
choose between the Way of the
Smith
as
the British government.
when it transforms Kim from a "good" boy into a
"man".
after
he
Smith
his
s u c c e s s at
the
of
intrigue
to
support
"Great G a m e " .
and violence.
this argument.
and ready to k i l l .
villainous
without
chivalry
and
towards
improve,
text provides enough
We have seen how he
to
do
his
is
reflected
If
education
"honour".
questioning
worship of
the British.
loyal
reveal
the
for his
but not before my village
that
Another
the
portrayal
the
loyalty.
this r e a l i s a t i o n :
to
the
Lama's
of
this
hero-
"Oh,
has
such values of
loyalty
old man
looked
is not
The
afterwards
seen"
do
after
(63).
not
by
seem
the
He has stayed among his people with
"At the last I shall d i e "
(63).
striking criticism of colonialism in
of the Chaplain Victor
Christian religion
during
leading to a n o t h e r " .
go
British
its
The old soldier says:"and we talk of
they
because
in
to
in Kim.
tragedy
asks:"And after?"!the soldier replies!
implies
meant
failed
The soldier's replies
one dead man's name
away,
brutal
to the British
Lama
relevant
was
and
to receive British c o m m i s s i o n e r s who come
incessant
Kipling
in
education appears to have
is proud
old s k i r m i s h e s ,
rude
this
This may be Kipling's implication
him
becomes
devious
The old soldier who stayed
the Mutiny
examples
Kim is now t r e a c h e r o u s ,
Lispeth.
English
objective.
The
world
The Sahib is not a God-like f i g u r e , but a
creature.
behaviour
He has already chosen the
and
is shown as intolerant.
219
Kim
is
Arthur
Bennett.
Bennett
actually
ridicules
the
Lama
and treats him
like
a
beggar.
d i s m i s s the Lama's religion as a "gross b l a s p h e m y "
is
illustrative of Aime Cesaire's argument
Coloni al ism
Christianity
(7-13).
that
(1972):
for
Imperialism
equals civilisation
Xavier's.
is finally
(Wilson:
Ali,
(Carrington:
incarcerted
in
truly be
Charles
in Rudyard K i p l i n g ;
His Life
one
Hurree
426).
contention
may
light.
is on Kim's relation with
Babu,
Noting
the
Sahiba,
say that
Wilson's
of
The f o c u s ,
four
natives
and
the
that it is this
c h a p l a i n ' s which transforms Kim into the
action
argument
is
Lama
of
less - than
-
the
lovable
Kipling's
too.
Kim is a tale of q u e s t s ,
the
quests.
Kim
"achieves" a becoming.
a
requires
79).
they are shown in unpleasant
Carrington,
If
the boy
role in Kim. Or, when they do - as in the case
the c h a p l a i n ,
Sahib,
read
( 1 9 7 8 ) . Carrington notes that E n g l i s h m e n have a less
prominent
Mahbub
on
England padre may
be the villain of the book"
and Ulork
Discourse
Angus Wilson goes so far as to say that
C a r r i n g t o n makes a similar point
says
He
narrow - minded Church of
to
It
equations
The chaplains are so sure of what
Kim f"the
said
the
(101).
and p a g a n i s m equals savagery
they overrule his protests.
in S t .
in
They
Westerner
it
is India which
It is in the geographical space of
needs
Thus the role of
to be underscored.
220
When
India
India in
Kipling
unites
that
making
makes
colonised
India the site of a boy's attainment
s u c c e s s and
identity,
the c o u n t r y .
the
marrying,
becomes
and quarrelling - all
India t o o ,
we
with the Wheel
complete.
may
in K i m ,
novel
on
there
look
the
s u c c e s s o r Paul
(230),
a
Kim
positive
of
prevalent
is the
dominant
it.
and variant reading of
as a transitional
at
trading,
is evidence to suggest that Kipling w a s not
subtext
ambivalent
or
In c o n c l u s i o n ,
out
Though this discourse
Kim
places
text between O r i e n t a l i s t
the one hand and the critique of
The
thus p r o v i d e s
that Kipling's tale steps
c o m p l e t e l y happy with
This
drinking,
so warmly alive"
Kipling's text
Imperialist d i s c o u r s e .
one
"eating,
in the bazaars
where the Westerner finds h i m s e l f .
argue
manhood,
he is providing a favourable account of
Here on the Grand Trunk road,
Himalayas,
of
Imperialism on
location of Kim provides us with
more overtly anti-Imper1 a 1
Scott.
221
the
diBcourse
the o t h e r .
a starting to
Forster,
and
his
NOTES
1. This
provides
an example of
Orientalism.
Knowledge
culture,
art
its
-
argument
ethnography,
- all led to
Knowledge and Power.
Said's
the
study
of
eventual
The Raj, whose political
regarding
Indian
marriage
superstructure
depended on such an "epistemological" base, is symbolised
the
subterfuge of Creighton and Lurgan.
Survey" and
of
The
in
"Ethnological
antique shop provide "knowledge" for the spying,
which is an Imperialist enterprise.
2. In
another tale, "His Chance in Life", Kipling
this feature of Imperialism.
percentage
of
emphasises
Kipling notes that even a small
English blood (in Michele, the
hero
of
the
story) brings out leadership qualities (1: 93-101).
3. Paradoxically
it is the
reduction of the man to
a
mere
number which Kim seeks as identity. It is possible to see
this
a symbol of the Raj itself. The Raj
coloniser
and
letters.
The individual
wheel
of
individuality
which
colonised has as its tools mere
the
Raj.
dehumanises
numbers
is thus unimportant in
One
can
also
suggest
the
and
giant
that
of the person does not matter because s/he
only a tool as the Raj works its way onward.
222
in
the
is
4.
Kim's
also
creation of dissension among the v a r i o u s castes
symbolic
of
a fundamental
feature of the R a j :
is
"divide
et impera", o r , divide and rule.
5.
Kipling
actually
in
his much anthologised poem
depicted
(water-carrier)
English.
One
Islam's
poorer
such
is
a "harmless"
Indian.
Islam believes that
Indian was acceptable as a
the
"better"
to the R a j .
An
colonialism
made
(11-13).
effect
brutes out
of
"master" under the
Edward
Said
similar p o i n t .
subject triumph
in
of
Cesaire thus argues
colonialism.
extends Hodgkin's argument
7.
of
the
Shamsul
and
Indian
preclsely
educated
Indian who
liked
by
(Islam: 6 - 8 ) .
debilitating
White
than
illiterate
6. Aime Cesaire in his Pi scourse on Col on i a 1i sm
colonised
had
"bhisthi"
uncomfortable questions and d e m a n d s w a s not
the British
that
A
could read this as demonstrative
argument.
Din"
referred to as a "better m a n "
b e c a u s e s/he was no threat
raised
"Gunga
to include
both
for
This
has
argued
coloniser
the
and
allround
parallels
and
the degradation of
the
ill-effects of c o l o n i a l i s m .
Culture
and
Imperial ism
Said notes that Kipling m a k e s a
in Britain's colony
223
(170-174).
has
"loyal"
made
a
Irish